Now, the methodology
of exposition found in these Anuyogas is being described.

The
Methodology of Exposition in Prathamaanuyoga

In Prathamaanuyoga
whatever main stories are, the same are described as they are. And in them
the relevant expositions pertaining to the topic under discussion are also
given; some are described as it is and some are given according to the
thoughts of the author of the book, but the purpose is not changed.

For example, on the
auspicious occasions of the Tirthankara, Devas the Indras (chief gods of
heaven) came to celebrate the function. So this story is true and the Indras
offered invocation to them which is described in this Anuyoga. Although the
Indras offered invocation in different words and here (in prathamaanuyoga) the
author has described it in some other words, but the purpose of invocation is
not changed. Further, some conversation took place between some persons; there
the words uttered were different, whereas here the author has used some other
words, but the same purpose is maintained. And the names of town, forest,
battlefields, etc. used here are the same but, maintaining the same purpose,
the description is found in less or more words. Other descriptions should also
be known likewise.

Further, the relevant
stories also are written by the authors as per their own thoughts. For
example, in Dharma-pariksha the story of the stupid fellows is found. There
is no such rule that the same story was narrated by Manovega but some tale
fostering stupidity was narrated. So, they have supported the same purpose.
Similarly, one should know elsewhere also.

Here someone may say,
- "Untrue statements are not possible in Jain Shastras?"

Answer: That which
fosters a different purpose is called untrue. For example, " someone tells a
person that you should say so". he did not speak in the same words, but spoke
with the same purpose; therefore, he is not called a liar. If the rule be
that the same words be used then, if someone had contemplated on renunciation
in various ways, describing all that, would increase the volume of the book
and if nothing is written about it then its concept will not be clear.
Therefore, in the context of renunciation, the authors will write descriptions
fostering renunciation only in less or more words as per their thoughts, but
will not write any thing fostering passions. Here the purpose is not
changed. Therefore, it is not untrue. In the same way, one should know
elsewhere also.

Further, in
Prathamaanuyoga, only the prominent things are supported. For example,
someone observed fast; although its fruit was insignificant but he attained
higher state of existence due to his other religious observances
simultaneously. Here such attainment is described to be the result of
observance of fast only. In the same way, one should know elsewhere also.

And as someone firmly
observed the vow of chastity, etc., chanted Namaskar Mantra (obeisance to five
supreme souls) and also observed other religious practices, his miseries came
to an end and miracles appeared; so all this is not caused only by such
religious practices but such (agreeable) events took place due to the rise of
some other karma, nevertheless, such events are described to be fruit of
observance of chastity, etc. only. Similarly, someone indulged in some wicked
act (and obtained hellish birth); so, this is not the result of that wicked
act only, but owing to the rise of some other karma, he got birth in the lower
state of existence or suffered from miseries, etc. But it is described to be
the fruit of that wicked act only. Likewise, one should know the other
examples.

Here someone may say
�Describing such false fruit is not desirable; how can such statement be
believed to be authentic?"

Answer: For the
benefit of those ignorant persons who do not take interest in religious
practices and are not afraid of wicked acts without showing more fruit of such
acts, such descriptions are found. When the fruit of religion be described to
be the fruit of sin, the fruit of sin be described to be the fruit of religion
then it is false, but here it is not so. For example, ten persons jointly do
some work, there, if it is not wrong. Or somebody's ancestors performed some
act; if from one caste point of view it is described conventionally to be the
work of one person only then it is not wrong. Or somebody's ancestors
performed some act; if from one caste point of view it is described
conventionally to be the performance of their sons, etc. then there is nothing
wrong. Similarly, one event took place as a result of several virtuous and
vicious acts; if conventionally it is described to be the result of one
virtuous or vicious act, then there is nothing wrong. Or whatever has been
the result of any other virtuous or vicious act, if from the similar category
point of view, the same is described conventionally to be the result of any
other virtuous or vicious act only, then there is nothing wrong.

In preachings,
statements are made at some places from conventional (Vyavahara) point of view
and at some places from realistic (Nishchaya) point of view. Here (in
Prathamaanuyoga) the Upachara (superimposed) form of Vyavahara (conventional)
practices are described. In this way, it is authentic. But one should not
treat this to be corrected degree to degree. It should be known that degree
to degree description is found in Karanaanuyoga.

Further, in
Prathamaanuyoga, if someone is found to be observing one particular
conventional form of religious practice, he is said to be following the
religion in to. For examples, those Jivas who are found not having any doubt
in religion or craving for worldly enjoyments, etc., are said to have attained
the right belief; but only by not having doubt, desire, etc. in any one
particular religious aspect, the right belief cannot be evolved; the right
belief is evolved on developing staunch faith in Tattvas; but here the real
right belief has been superimposed in the conventional right belief and the
conventional right belief, -thus by, "Upachara", (superimposition) the right
belief is said to have been evolved.

Further, on attaining
knowledge of one part (Anga) of any Jain-Shastra, the right knowledge is said
to have been evolved. But on attaining the knowledge of Tattvas, devoid of
doubt, etc. perversities, the right knowledge is evolved. Here also the right
knowledge is termed so by Upachara (conventionally) as stated above.

Further, if someone
observes some pious conduct, he is said to have attained right conduct. And
if one has accepted Jaina religion and practices some vow in smaller or
greater measure, he is called a Shravaka- a true believer householder
observing small vows or partial conduct. (In reality) on attainment of fifth
Gunasthana (spiritual stage) only, one is called a Shravaka, but in the
aforesaid manner conventionally (by Upachara) he is called a Shravaka. In the
Shastra "Uttar- Purana" the king Shrenika is termed a supreme Shravaka, though
he was a vowless (incontinent) householder; but because he was a Jaina so he
is described so. Likewise, one should know elsewhere.

Further, one who
accepts Munilinga (possessionless necked monk state) without right belief and
even if externally he is found with some blemish, he is still called a Muni
(mink). Although on attainment of sixth Gunasthana etc., one becomes a Muni,
but in the aforesaid manner, conventionally (by Upachara) he - the monk - with
blemishes is called a Muni. In Samavasarana Sabha (omniscient's preaching
arena) the presence of a particular number of monks is stated (in the Shastra);
but all of them were not the true Bhavalingi Munis (true spiritual monks with
right belief), but because of acceptance of external Jain monk's posture, all
are termed as monks (munis). Similarly, one should know elsewhere.

Further, in
Prathamaanuyoga, if someone indulges in some undesirable act with religious
attitude, even then he is praised. For instance, Vishnukumar (a Jain monk
possessed with super-natural power) removed the affliction of the other monks
with religious attitude; but it was not desirable to indulge in this act by
forsaking the status of a monk, because such an act is possible in
householder�s religion only and monk�s religion is higher than the
householder�s religion. Therefore, it is not praiseworthy to accept lower
religious status by giving up higher religious status; but monk Vishnukumarji
has been praised due to the prominence of Vatsalya Anga, i.e., affectionate
feeling towards the coreligionists. Under this pretext, it is not desirable
for others to accept lower religious status by giving up higher status.

Further, (it is
described that) a cowherd created hot atmosphere around a Jain monk by burning
fire. He did so out of compassion. One should surely remove the Upasarga
(affliction) caused externally by others. But removing the natural Parishaha
(disagreeable condition) of cold, etc. is the cause of arousing liking
passions. Therefore, such an act causes affliction (instead of removing it).
That is why the judicious persons do not make effort for removing cold. The
cowherd was an ignorant person; he did so out of compassion, therefore, he is
praised. But under this pretext, it is not desirable for others to indulge in
such acts which are contrary to religious practice.

Further, the King
Vajrakarana did not salute the King Simhodara and kept the idol of Jina carved
in the ring. Even the great true believers salute the kings, etc., there is
no fault in it. But disrespect is caused in keeping the idol in the ring,
because no such adorable idol is possible as per set norms; therefore, this
act faulty. But he was not aware of this; out of religious affection he
developed a feeling - "I will not salute anybody else". Therefore he is
praised. But under this pretext, it is not desirable for others to indulge in
such acts.

Further, for the sake
of getting a son, etc. or mitigating disease and other calamities, etc., some
people built temples (Chaityalayas) and worshipped Jina's idol, etc.; chanted
hymns and recited Namaskar mantra, etc.; but such practices destroy the
Nihkankshita Guna (the virtue of desirelessness) and amount to indulgence in
Nidanbandha types sorrowful concentration. Because of inner inauspicious
purpose, it causes the bondage of inauspicious karmas only. But even being
deluded, he did not worship false deities, etc. which are the cause of
enormous and intense bondage of Papa karmas; considering this aspect, he has
been praised. Under this pretext, it is not desirable for others to adopt
religious practices for temporal gains. Likewise, one should know elsewhere
also.

Thus there are found
many such descriptions in Prathamaanuyoga; knowing their real sense, one
should not get deluded.

Methodology of Exposition of Karanaanuyoga

Now the style of
exposition in Karanaanuyoga is being described: The description found in
Karanaanuyoga is as known in omniscience. Though all is known in omniscience,
yet, only that which is useful to Jiva, e.g., the relationship of Jiva-karmas,
etc. and cosmology (universe) etc. are described here in this "Anuyoga". Even
all details of them cannot be described, therefore, whatever could be possibly
described in words and could be known and perceived in non-omniscient's
knowledge, is described in an abridged form. For example, the Gunasthanas
(spiritual stages) are described from the viewpoint of instincts and
dispositions of the Jivas; those dispositions being infinite cannot be
described through words, therefore, by combining many dispositions into one
category, fourteen Gunasthanas are specified. And there are various ways of
knowing the Jivas, but only main fourteen Marganas (quest-places) are
specified. Although karmic matter (atoms) possesses infinite potency, yet, in
them, by combining many atoms into one category, the eight types of main
prakritis (karmas) and one hundred and forty-eight subdivisions of them are
described. And in the universe (3 worlds) many objects are found but herein
some of the main objects with their details are described. And Pramana
(measure) is of infinite kinds; the Sankhyat (numerable) etc. three main
divisions and further twenty-one divisions of these are specified.